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Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

Becoming America - An Exploration of American Literature from Precolonial to Post-Revolution, 2018a

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BECOMING AMERICA<br />

SEVENTEENTH CENTURY ENGLISH COLONIAL LITERATURE<br />

Her captivity lasted eleven weeks and ve days, during which time the Algonquians<br />

walked up <strong>to</strong> Chestereld, New Hampshire and back <strong>to</strong> Prince<strong>to</strong>n, Massachusetts.<br />

There, Rowlandson was ransomed for twenty pounds in goods. In 1677, her family—<br />

including the surviving children taken captive along with Rowlandson—moved <strong>to</strong><br />

Wetherseld, Connecticut where Joseph Rowlandson had acquired a position as<br />

minister. He died in 1678; one year later, Rowlandson married Captain Samuel<br />

Talcott. She remained in Connecticut, where she died in 1711.<br />

Soon after her release <strong>from</strong> captivity and before her rst husband died,<br />

Rowlandson began <strong>to</strong> write <strong>of</strong> her experiences with the Native <strong>America</strong>ns.<br />

Published in 1682, her memoir became immensely popular as a captivity<br />

narrative, a popular genre in the seventeenth century. These captivity narratives<br />

record s<strong>to</strong>ries <strong>of</strong> individuals who are captured by people considered as uncivilized<br />

enemies, opposed <strong>to</strong> a Puritan way <strong>of</strong> life.<br />

Much <strong>of</strong> their popularity stemmed <strong>from</strong> their<br />

testimony <strong>of</strong> the Puritan God’s providence.<br />

Rowlandson’s narrative adheres <strong>to</strong> Puritan<br />

covenantal obligations, alludes <strong>to</strong> pertinent<br />

Biblical exemplum, and nds God’s chastising<br />

and loving hand in her suering and ultimate<br />

redemption. Her suffering includes fear,<br />

hunger, and witnessing the deaths <strong>of</strong> other<br />

captives. She describes the Native <strong>America</strong>ns<br />

as savage and hellish scourges <strong>of</strong> God. She<br />

acclaims the wonder <strong>of</strong> God’s power when<br />

these same Native <strong>America</strong>ns oer her<br />

food, help her nd shelter, and provide her<br />

with a Bible. Her rhe<strong>to</strong>rical strategies and<br />

the ambivalences and ambiguities in her<br />

account—particularly in regards <strong>to</strong> cultural<br />

assimilation, cross-cultural contact, and<br />

gender issues <strong>of</strong> social construction <strong>of</strong><br />

Image 2.10 | King Phillip or Metacom<br />

Artist | S. G. Drake<br />

identity, voice, and authority—contribute <strong>to</strong><br />

Source | Wikimedia Commons<br />

its continuing popularity <strong>to</strong> this day.<br />

License | Public Domain<br />

2.9.1 From The Captivity and Res<strong>to</strong>ration <strong>of</strong> Mary Rowlandson<br />

(1682)<br />

Preface<br />

The sovereignty and goodness <strong>of</strong> God, <strong>to</strong>gether with the faithfulness <strong>of</strong> his<br />

promises displayed, being a narrative <strong>of</strong> the captivity and res<strong>to</strong>ration <strong>of</strong> Mrs. Mary<br />

Rowlandson, commended by her, <strong>to</strong> all that desires <strong>to</strong> know the Lord’s doings <strong>to</strong>,<br />

and dealings with her. Especially <strong>to</strong> her dear children and relations. The second<br />

Addition [sic] Corrected and amended. Written by her own hand for her private<br />

Page | 238

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